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292 results for “ethics”
Ṣûfism and Ethics [IO Bijapur 422]
<ul> <li><strong>Ṣûfism and Ethics.</strong></li> <li><strong>This manuscript is now IO Bijapur 422 </strong><strong>in the India Office collections.</strong></li> <li><strong>[metadata:</strong><a href="https://de.wikipedia.org/wiki/Otto_Loth"> <strong>Otto Loth, </strong></a><strong><em><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a></em>, (volume 1), no. 652 here with further notations and hyperlinks]</strong>.</li> </ul> <p>652.</p> <p>B 422. Size 9 in. by 4<sup>1/2</sup> in.; foll. 39. Twenty and nineteen lines in a page.</p> <p>The commencement of another Commentary (ممزوج) on the فصوص الحكم , by an unknown author.</p> <p>It begins without a preface, and even without a <em>Basmalah</em>, as follows: الحمد لله منزل الحكم ... بالقيل الاقوم قال العبد فى خطبة الكتاب ستة عشر (!) كلمة يحوى مثلها على مباحث كلية الخ.</p> <p>Plainly written, but incorrect. Ends abruptly. The text of the <em>Fu</em><em>ṣûṣ </em>is not always distinguished. A defect after fol. 10. The margin is injured by insects.</p> <p> </p>
Ṣûfism and Ethics [IO Bijapur 412, 415]
<ul> <li><strong>Ṣûfism and Ethics.</strong></li> <li><strong>This manuscript is now IO Bijapur 412, 415 </strong><strong>in the India Office collections.</strong></li> <li><strong>[metadata:</strong><a href="https://de.wikipedia.org/wiki/Otto_Loth"> <strong>Otto Loth, </strong></a><strong><em><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a></em>, (volume 1), no. 659 here with further notations and hyperlinks]</strong>.</li> </ul> <p>659.</p> <p>B 412.415. Size 10 in. by 6 in.; foll. 26. About twenty-one lines in a page.</p> <p>I.Foll. 1-11. كتاب الاجوبة اللائقة عن الاسئلة الفائقة للشيخ القطب الربانى محيى الدين بن عربى الخ.</p> <p>A treatise by IBN ‘ARABÎ, on the knowledge of God.</p> <p>It was written in answer to the question of a friend.</p> <p>An account of it is given by Flügel, Hdss. Wien, iii. 356.</p> <p>Plainly, but inelegantly written. The following statements concerning the original and the present copies are found at the end:انتهى ما وجدته بخط سيدى الكامل المكمل العارف بالله تعالى عز وجل الشيخ احمد بن علان الصديقى المكى نفعنى الله به آمين.</p> <p>نقل ذلك من خط من نقله من خط الشيخ المذكور احمد بن علان رضى الله عنه و نفع به آمين آمين آمين.</p> <p>It is followed (fol. 10) by <em>Fatwa, </em>which begins:وسالونى عن الرويات (!) الصادقة هل هى من قسم الوحى , in a clumsy handwriting ; and (fol. 10<em>v</em>.-11) an extract from IBN ‘ARABÎ’S رسالة القدس (see below), ill written.</p> <p>An extract from SHA’BÂNÎ’S كشف الران عن وجه اسالة الجان (sic,-- see, Ḥ. Kh. v. 204) is written on the title-page.</p> <p>Bound with this is: ----</p> <p>II. Foll. 12-26. An extract from IBN ‘ARABÎ’S parenetical treatise, رسالة القدس . See , regarding this work, Ḥ. Kh. iii. 427, and Cat. Bodl. i. 91.</p> <p>This extract is inscribed:بسم الله .. هذه نبذة منقولة من كتاب رسالة القدس فى مناصحة النفس تاليف الشيخ العارف محمد ابن عربى.</p> <p>It begins:ثم اعرّف الولى ابقاه الله بما جرا بينى و بين نفسى .</p> <p>Plainly written, with frequent omission of the diacritical points. The whole text is spotted with red dots and strokes. Emended.</p> <p>It is followed (fol. 26) by another short extracts from the same treatise, which begins:قال الشيخ محيى الدين فى رسالة القدس فلا شىء انكى (انكر.r) على ابليس الخ. ; and a tradition regarding ‘Alî. The latter is taken from IBN ḤAJAR’S كتاب الصواعق (see no. 181).</p> <p>Both these extracts are ill written.</p> <p>Cat. 232, xxi. 226, xxx.</p> <p> </p>
Ṣûfism and Ethics [IO Bijapur 414C, 376]
<ul> <li><strong>Ṣûfism and Ethics.</strong></li> <li><strong>This manuscript is now IO Bijapur 414C, 376 </strong><strong>in the India Office collections.</strong></li> <li><strong>[metadata:</strong><a href="https://de.wikipedia.org/wiki/Otto_Loth"> <strong>Otto Loth, </strong></a><strong><em><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a></em>, (volume 1), no. 658 here with further notations and hyperlinks]</strong>.</li> </ul> <p>658.</p> <p>B 414C. 376. Size 8<sup>1/2</sup> in. by 5<sup>3/4</sup> in.; foll. 151. Nineteen lines in a page.</p> <p>A collection of mystic treatises, probably all by IBN ‘ARABÎ.</p> <p>I.Foll. 1-22<em>r</em>. An explanation of the ninety-nine attributes of God (الاسمآء الحسنى) , ascribed on the title-page to IBN ‘ARABÎ. CF. Bibl. Sprenger. 860. The same treatise is to be found in Cat. Mus. Brit. 627, xviii.</p> <p>Begins:الحمد لله رب العالمين ... قال الله تعالى و لله الاسماء الحسنى فادعوه بها فهذا دليل على انه سبحانه قد عيّنه (!) لنا فى كتابه او على لسان رسوله صلعم و هى تسعة و تسعون الخ.</p> <p>Each attribute is explained from the threefold point of view of التعلّق , التحقّق , and التخلّق .</p> <p>II. Foll. 22<em>v</em>.-49. كتاب ماهية القلب . A treatise by IBN ‘ARABÎ, on the nature of the human heart and its gradual perfection, probably the same as the رسالة القلب of Ḥ. Kh. iii. 429.<sup>1</sup></p> <p>Begins:الحمد لله القديم العظيم الكريم الرحيم .... ثم اصلى محمد <sup>2</sup> رايتك اصلحك الله متطلعا نحو الاحاطة بماهية القلب على نهج الاستقامة.</p> <p>The author distributes his matter into about forty questions, termed حلل , which he discusses subsequently in a succession of فصول .</p> <p>Plainly written, by two hands. Imperfect at the end. The text is corrupt, especially in the latter portion.</p> <p>III.Foll. 50-55. A fragment of the كتاب انشاء الدوائر الاحاطية , by the same author. See, regarding this work, Ḥ. Kh. i. 461, and Flügel, Hdss. Wien, iii. 357.</p> <p>Slightly imperfect at the beginning; the first words are: بوصوله من الحق تعالى اليك.</p> <p>Incomplete at the end. Fol. 56, a stary leaf, seems to belong to the same treatise.</p> <p>IV. Foll. 57-63<em>r</em>. The concluding portion of the كتاب الالف , on Unity, by the same author. See, regarding it, Ḥ. Kh. v. 50, and Cat. Mus. Brit. 402, xxi.</p> <p>Begins: قوة الاحدية</p> <p>V.Foll. 64<em>v</em>.-132.كتاب التدبيرات الالهية . A treatise on the Microcosm, also by IBN ‘ARABÎ. See, for an ample account of it, Catal. Bodl. ii. 212 sqq. Cf. Ḥ. Kh. ii. 252.</p> <p>Begins:قال الفقير الى رحمة الله تعالى محمد بن على العربى الحاتمى الطائى الحمد لله الذى استخرج الانسان الخ.</p> <p>VI.Foll. 133-137. مشكاة الانوار . Forty traditions collected by the same author. See Ḥ. Kh. v. 557.</p> <p>Begins:قال العبد الفقير الى الله تعالى محمد ... الحمدلله ... اما بعد فانى لما وقفت على قوله عليه السلام من حفظ على امتى اربعين حديثا من السنة الخ.</p> <p>The greater part of the work is wanting in this MS., which terminated with fol. 74, in the sixteenth tradition. The latter portion is injured by fire.</p> <p>Bound with this is another small collection, which contains:-</p> <p>VII.Foll. 138-144. A short treatise (مختصر) on the first Sûrah, فى تحقيق فاتحة الكتاب . It is entitled:مرآة العارفين فى ملتمس امام زين العابدين</p> <p>The author is not mentioned. He wrote this treatise for his son. A treatise with the same title is ascribed to IBN ‘ARABÎ in Ḥ. Kh. v. 483.</p> <p>Begins:الحمد لله الذى اخرج من النون ما ادرج فى القلم.</p> <p>Well written. The diagrams are omitted.</p> <p>On fol. 138<em>r</em>. ends the نثر اللآلى , <em>i.e</em>. sentences ascribed to ‘ALÎ (see Von Krafft, Hdss. d. or. Akad. Wien, 183).</p> <p>VIII.Fol. 145. A praise of God, probably the exordium of a mystic treatise. Begins:الحمدلله العظيم جلاله الكريم جماله.</p> <p>IX.Fol. 146, inscribed من الفتوحات المكية , gives a short extract from that work, treating of a mystic circle, which, however, has not been drawn here.</p> <p>X.Foll. 147-150 : هذه العقيدة الميمونة المباركة لقطب الاقطاب ... محيى الدين محمد ابن العربى الطائى الحاتمى الخ.</p> <p>This is merely a passage from IBN ‘ARABÎ’S introduction to his الفتوحات المكية , in which he gives his own creed.</p> <p>Begins:صلى الله على سيدنا ... فصل اخوتى المؤمنين.</p> <p>The concluding words, و هذه آخر مقدمة الكتاب يتلوها اول الابواب و صلّى الخ, are not authentic.</p> <p>On fol. 151 is a note, referring to this extract as follows: انتسخت هذه العقيدة من نسخة انتسخت من نسخة انتسخت من اصل عليه خط المؤلف الشيخ الامام ... محيى الدين محمد بن العربى الخ.</p> <p>Injured by insects.</p> <p>The latter part of this volume is wrongly inscribed (fol. 138)</p> <p>رسالة انسان الكامل.Cf. Cat. 233, viii.;232, xli., xxiv.</p> <p> </p> <p><sup>1</sup> The text of Ḥ.Kh. is inaccurate.</p> <p><sup>2</sup> There must be a lacuna here. Nothing is to be found in confirmation of the statement of Ḥ. Kh. that this work was addressed to Fakhr al-dîn Râzî.</p> <p> </p> <p> </p>
Ṣûfism and Ethics [IO Bijapur 417]
<ul> <li><strong>Ṣûfism and Ethics.</strong></li> <li><strong>This manuscript is now IO Bijapur 417 </strong><strong>in the India Office collections.</strong></li> <li><strong>[metadata:</strong><a href="https://de.wikipedia.org/wiki/Otto_Loth"> <strong>Otto Loth, </strong></a><strong><em><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a></em>, (volume 1), no. 660 here with further notations and hyperlinks]</strong>.</li> </ul> <p>660.</p> <p>B 417. Size 9 in. by 5 in.; foll. 8. About twenty lines in a page.</p> <p>A treatise on the duties of the novice (المُريد) , evidently by IBN ‘ARABÎ, and identical with the رسالة كنه ما لا بدّ منه , mentioned by Ḥ. Kh. iii. 435.</p> <p>It begins:الحمد لله ... سألتَ ايها المريد المسترشد عن كنه ما لا بد للمريد منه فاجبتك فى هذه الاوراق على ما سالت والله ولى التوفيق اعلم ايها المريد ... ان القرب من الله تعالى لا يعلم الا بتعريفه ايّانا بذلك الخ.</p> <p>This introduction is followed by a succession of rules, each introduced by و مما لا بدّ منه, and subsequently by فصل و عليك ﺑ .. .</p> <p>Ill written, by ‘Abdallah b. ‘Alî b. Aḥmad b. ‘Alî b. ‘Abd al-raḥmân Bâ ‘Alawî. Dated 18th Sha’bân, 1046.</p> <p>Inscribed اين رساله در بيان قرب النوافل وقرب الفرايض.</p> <p> </p> <p> </p>
Ṣûfism and Ethics [IO Bijapur 409]
<ul> <li><strong>Ṣûfism and Ethics.</strong></li> <li><strong>This manuscript is now IO Bijapur 409 </strong><strong>in the India Office collections.</strong></li> <li><strong>[metadata:</strong><a href="https://de.wikipedia.org/wiki/Otto_Loth"> <strong>Otto Loth, </strong></a><strong><em><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a></em>, (volume 1), no. 657 here with further notations and hyperlinks]</strong>.</li> </ul> <p>657.</p> <p>B 409. Size 9 in. by 4<sup>1/3</sup> in.; foll. 69. Twenty lines in a page.</p> <p>Various treatises of IBN ‘ARABÎ, being part of a larger collection.</p> <p>I.Foll. 1-10.و هذه رسالة اخرى له قدس الله سره العزيز فى كيفيّة السلوك الى رب العزة تقدس و تعالى.</p> <p>See regarding it Flügel, Hdss. Wien, iii. 353.</p> <p>II.Foll. 10-17<em>v</em>. ويليه ايضا رسالة الخلوة لحضرة الشيخ الاكبر محيى الدين الخ.</p> <p>A treatise on retirement for pious meditation. See Catal. Mus. Brit. 402, xxv.</p> <p>III.Foll. 17<em>v</em>.-23. و هذه رسالة نسبة الخرقة للشيخ الاكبر الخ.</p> <p>‘’The lineage of his holy mantle.’’ A document, by which Ibn ‘Arabî bequeathes this mystic garment, representing and involving his spiritual powers, to his disciple, Kamâl al-dîn Aḥmad b. ‘Abdallah, a descendant of Imâm Ḥusain.<sup>1</sup> He gives, as an authorization, the whole line of his predecessors from whom the mantle descended to himself. He had received several investments of the present kind. That which he mentions first, the ‘’mantle’’ of his Shaikh, Jamâl al-dîn Yûsuf ‘Abbâsi Ḳaṣṣâr, had, among others, passed through the hands of Shiblî and Junaid, and originated with ‘Ali; another, which he had received from two Shaikhs, originated with Uwais, and two with al-Khiḍr.<sup>2</sup></p> <p>These statements are preceded by a general treatise on the meaning of the investment in question, and the preparation required for it.</p> <p>Begins:نسبة خرقة العبد الفقير الى الله تعالی محمد ابن على بن محمد بن العربى الطائى الاندلسى اقول و انا محمد ... الطائى الحمد لله الذى خلع على عباده الخ.</p> <p>Ends:و الى هنا انتهى خط الشيخ رضى الله عنه و قرئ هذا الجزء و نسب الخرقة المذكورة على مولفه و الوصيّة فيه<sup> </sup><sup>1</sup> الامام محيى الدين ابى عبدالله محمد بن عربى و ذلك يوم الاثنين رابع عشرين شوال سنة ثلاث و ثلاثين و ستمائة <sup>2</sup> انتهى .</p> <p>IV. Foll. 23<em>v</em>.-34. و هذه رسالة ايّام الشأن للشيخ الاكبر الخ.</p> <p>A treatise on the properties of the seven days of the week, based on the words of the Koran (Sû. 55, 29), كُلَّ يَوْمٍ هُوَ فِى شَأْنٍ . It is probably mentioned by Ḥ. Kh. (iii. 413) as رسالة الشأن.</p> <p>Begins:يا مالك يوم الدين اياك نعبد و اياك نستعين قال الامام الشيخ العالم الوارث ابوعبدالله .... الحمد لله العلى الشان‘ العظيم السلطان ‘ الذى هو كل يوم فى شان ....(fol.24) اما بعد فهذا كتاب سميته كتاب ايام الشان و هو ما يحدث فى اصغر يوم فى العالم من الآثار الالهيّة و الانفعالات من تركيب و تحليل و تصعيد و تنزيل و ايجاد و اشهاد.</p> <p>Ends:فمذكور هذا كله فى كتاب الفتوحات المكية فلينظر هناك فان هذه العجالة لا تحتملها لضيق الوقت و الله ينفعنا بالعلم الخ.</p> <p>Next follow two other extracts, viz.:-</p> <p>V. Foll. 34<em>v</em>.-38<em>v</em>. كتاب الفرق الستّ الباطلة و ذكر عددها. A notice of the six erring sects, viz. الرافضة ، الجهمية ، القدرية، الجبرية ، الخارجية , and المرجئة .</p> <p>Begins: قال الله تعالى و ان هذا صراطى مستقيما الخ <sup>1</sup> .</p> <p>Ends: نقلت هذه الاسطر من بعض مختصرات الحنفية و فيها يخالف اعتقاده الشافعيّة فليعلم ذلك و الحمد لله الخ.</p> <p>VI. Foll. 38<em>v</em>.-39. كتاب التعرف لمذهب التصوف تاليف الشيخ الامام الزاهد ابى بكر بن اسحق بن يعقوب الكلابادى رحمه الله امين.</p> <p>A short system of<sup> </sup>Ṣûfism, by Abu Bakr KALÂBÂDÎ, d. A.H. 380. See Ḥ. Kh. ii. 316. The present extract gives merely the beginning of the preface, and ends abruptly. It is preceded by the sayings mentioned by Ḥ. Kh. (I.c.), viz:قال ابو سعيد رحمه الله تعالى لولا التعرف لما عرفت (!) التصوف و قال غيره لولا التعرف لهلك التصوف.</p> <p>VII. Foll. 39-63<em>v</em>.رسالة تاج التراجم للشيخ الاكبر الخ.</p> <p>Mystic Aphorisms by IBN ‘ARABÎ.</p> <p>They are distributed into chapters, according to the subjects. The titles are, however, mostly omitted.</p> <p>The single aphorisms are headed invariably لطيفة or اشارة . The preface begins:قال الشيخ الامام الكامل المحقق المدقق الشيخ محيى الدين .. الحمدلله رب العالمين ... اعلموا اخواننا من اصحاب الهمم و الترقى فى الدرجات العلى(!) و اياكم اخاطب و معكم الكلم (؟ اتكلّم . r ) على طريق التذكار و التنبيه لا على طريق التعليم الخ.</p> <p>VIII.Foll. 63<em>v</em>-69. رسالة شرح الفاظ التى تداولتها الصوفية للشيخ الاكبر. An explanation of the principal Ṣûfî terms, by the same.</p> <p>Begins:الحمد لله رب العالمين ... قال الشيخ الامام العالم العلامة ابوعبدالله ... الحمد لله و سلام على عباده الذين اصطفى و عليك ايها الولىّ الحكيم و المصطفى الكريم و رحمة الله و بركاته اما بعد فانك اشرت الينا بشرح الالفاظ التى تداولتها الصوفية المحققون من اهل الله تعالى بينهم الخ.</p> <p>Plainly written, of the twelfth century.</p> <p> </p> <p><sup>1</sup> His pedigree is given in full on fol. 22.</p> <p><sup>2</sup> These are mentioned in Jâmî’s Nafaḥât, ed. Lees, p. ٦٣٤.</p> <p><sup>1</sup> the last four words are misplaced by the copyist; they should stand thus و الوصية فيه على مولفه .</p> <p><sup>2</sup><sup> </sup>This date has been crossed out subsequently.</p> <p><sup>1</sup> Sû. 6, 154.</p> <p> </p>
Ṣûfism and Ethics [IO Bijapur 449] [?] العقد الفريد
<ul> <li><strong>Ṣûfism and Ethics.</strong></li> <li><strong>This manuscript is now IO Bijapur 449 </strong><strong>in the India Office collections.</strong></li> <li><strong>[metadata:</strong><a href="https://de.wikipedia.org/wiki/Otto_Loth"> <strong>Otto Loth, </strong></a><strong><em><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a></em>, (volume 1), no. 661 here with notations and hyperlinks]</strong>.</li> </ul> <p><a href="https://archive.org/details/catalogueofarabi01greauoft/page/180/mode/2up"><strong>661</strong></a>.</p> <p>B 449. Size 8 in. by 6 in.; foll.59. Twenty-five lines in a page.</p> <p>A fragment of a work on Ethics and Politics, which, according to its subdivisions, seems to be العقد الفريد , by MUḤAMMAD B. ṬALḤAH Ḳurashî<sup>1</sup> (d. A.H. 652 = 1254-55 CE) [= <a href="https://id.loc.gov/authorities/names/nr91041706.html">Abū Sālim al-Naṣībī, Muḥammad ibn Ṭalḥah</a>]. Cf. Ḥ. Kh. iv. 232; Casiri i. 215 [= <a href="http://worldcat.org/identities/lccn-no2005040879/">Miguel Casiri</a>, <a href="https://archive.org/details/bibliothecaarabi01esco/page/n3/mode/2up"><em>Bibliotheca Arabico-Hispana Escurialensis</em></a> (2 vols, Madrid, 1760–1770)]; Catal. Mus. Brit. 659.</p> <p>This fragment begins near the end of the first part (قاعدة), with the words:</p> <p>فلما رآنى قد تقربت منه.</p> <p>Fol. 5<em>v</em>. begins the second part as follows:</p> <p> القاعدة الثانية فى السلطنة و الولايات</p> <p>A defect after fol. 47. The rest complete.</p> <p>Written alternately by two hands. Corrections, and the various readings of another MS., are added on the margin.</p> <p>Signature of ‘Abd al-raḥmân b. al-‘Aidarûs on the last page.</p> <p> </p> <p><sup>1</sup> Ḥ. Kh. calls him Abu Sâlim M.b.Ṭ. Ḳurashî Niṣîbî, the Wazîr. Casiri gives his name as Shams al-dîn Abu ‘Abdallah M. b. Ṭ. Miṣrî Shâfi’î.</p> <ul> <li>[<strong>ed. note</strong>: The author appears to be Abū Sālim al-Naṣībī, Muḥammad ibn Ṭalḥah, 1186 or 1187-1254 or 1255; found also as Abū Sālim Kamāl al-Dīn Muḥammad ibn Ṭalḥah ibn Muḥammad ibn al-Ḥasan al-Qurashī al-ʻAdawī al-Naṣībī al-Shāfiʻī (d. AH 652)].</li> <li>[<strong>ed note</strong>: Quick <a href="https://www.fihrist.org.uk/catalog/work_3383">link</a> to other copies of العقد الفريد]</li> </ul> <p>[<a href="https://en.wikipedia.org/wiki/Bijapur_Collection">Bijapur Collection</a>]</p>
Ṣûfism and Ethics [IO Bijapur 414, 413] Anthology including لوامع البرق الموهن
<ul> <li><strong>Ṣûfism and Ethics. </strong>كتاب الناموس الاعظم والقاموس الاقدم فى معرفة قدر النبى صلى الله عليه وسلم</li> <li><strong>This manuscript is now IO Bijapur 414, 413 </strong><strong>in the India Office collections.</strong></li> <li><strong>[metadata:</strong><a href="https://de.wikipedia.org/wiki/Otto_Loth"> <strong>Otto Loth, </strong></a><strong><em><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a></em>, (volume 1), no. 664 here with further notations and hyperlinks]</strong>.</li> </ul> <p>664.</p> <p>B414. 413. Size 8<sup>1/2</sup> in. by 5<sup>3/4</sup> in.; foll. 40. Sixteen and seventeen lines in a page.</p> <p><strong>I. Foll. 1-24</strong>. A mystic treatise, in explanation of the words (spoken by God) ما وسعنى ارضى ولا سمائى ووسعنى قلب عبدى المؤمن. </p> <p>It is entitled: <a href="https://www.fihrist.org.uk/catalog/work_1837">لوامع البرق الموهن </a></p> <p>and formed originally the ninth part (out of forty) of the:</p> <p> كتاب الناموس الاعظم و القاموس الاقدم فى معرفة قدر النبى صلى الله عليه وسلم</p> <p>by (Ḳuṭb al-dîn) <a href="https://worldcat.org/identities/lccn-n81008058/">‘ABD AL-KARÎM b. Ibrâhîm b. ‘Abd al-karîm GÎLÂNÎ</a> (or <a href="https://id.loc.gov/authorities/names/n81008058.html">Jîlî</a>) Baghdâdî (who lived from A.H. 767 to 811). See Ḥ. Kh. v. 342; vi. 292.</p> <p>This treatise is divided into eight chapters, which are inscribed as follows;</p> <p>I. (foll. 2-15) فى ذكر مجلى مخاطبات الانس فى حضائر القدس من القلب </p> <p>II. (fol. 15<em>v</em>.) فى ذكر مجلى محاضرات الاسماء (مع العبد) فى المقام الاسنى من القلب</p> <p>III. (fol.17) فى ذكر مجلى صور التجليات المنزهة عن الهيئات الحسّية من القلب</p> <p>IV.(fol.18) فى ذكر مجلى ظهور المغانى و بطون الصور و المعانى من القلب</p> <p>V.(fol.19<em>v</em>.) فى ذكر مجلى الارادة الباهرة بظهور حكم القدرة القاهرة من القلب</p> <p>VI. (fol. 20<em>v</em>.) فى ذكر مجلى العلم العليم بحال المحدث و شان القديم من القلب</p> <p>VII. (fol.22<em>v</em>.) فى ذكر مجلى الوجود السارى و تعين البديع البارى من القلب</p> <p>VIII. (fol.23) فى ذكر مجلى الكمال المطلق الوجود الحق من القلب</p> <p>It concludes with the inscription of the tenth part of the same work, as follows:</p> <p>كتاب قاب قوسين و ملتقى الناموسين و انه هو الجزو العاشر من تجزئة اربعين من كتاب الناموس .... تصنيف الشيخ الامام العارف بالله المحقق الربانى عبدالكريم بن ابرهيم بن عبدالكريم الكيلانى الصوفى رضى الله عنه و ارضاه</p> <p><strong>II. Foll. 25-40</strong>. The concluding portion of another part (جزء) of the great work before mentioned, as appears from the following words on fol. 25<em>v</em>:</p> <p>....كما مضى بيانه فى الجزؤ الثانى هو قبل هذا الجزو من كتاب الناموس الاعظم و القاموس الاقدم فى معرفة قدر النبى صلعم</p> <p>It is, however, termed a رسالة by the author himself, whose name is introduced in the following passage (fol. 36):</p> <p>يقول مسوّد هذه الرسالة العبد الفقير الى الله تعالى عبدالكريم بن ابرهيم بن عبدالكريم بن خليفة ابن احمد بن محمود الكيلانى نسبا البغدادى اصلاً الربیعى (!) عربا الصوفى حسباً انى اشهد الله تعالى و ملائكته و انبياءه و رسله و جميع خلقه انى احب محمدا الخ</p> <p>Probably it is the tenth part mentioned at the end of no. I.</p> <p>It consists of seven chapters: and this fragment begins in the thirds, with the words:يقول قال رسول الله .</p> <p>The remaining chapters are : IV. (fol. 29) فى تمييز قابليته صلعم من قابلية كل موجود سواه‘ و بيان نسبة قطران الوجود من بحر علاه ; V. (fol.31<em>v</em>.) فى سرّ تسميته بالحبيب الخ ; VI. (fol. 33<em>v</em>.) فى كيفية التعلق بجنابه الخ; VII. (fol. 38<em>v</em>.) فى ثمرة ملازمة تلك الحضرة الشريفة الخ.</p> <p>Badly written, on European paper, by the hand of Saiyid ‘Abd al-ḥakîm. Of the twelfth century.</p> <p>The two parts bear separate, but erroneous, inscriptions, viz., روائح الامم and مرءت العارفين فى ملتمس امام زين العابدين.<sup>1</sup> Cf. Catal. 233, xlvi. And xlix.</p> <p> </p> <p><sup>1</sup> This work is to be found in no. 658, vii.</p> <ul> <li>[<strong>ed note</strong>: Quick<a href="https://www.fihrist.org.uk/catalog/person_98487961"> link</a> to other works by ʻAbd al-Karīm ibn Ibrāhīm Jīlī]</li> </ul> <p> </p>
Ṣûfism and Ethics [IO Bijapur 235]
<ul> <li><strong>Ṣûfism and Ethics.</strong></li> <li><strong>This manuscript is now IO Bijapur 235 </strong><strong>in the India Office collections.</strong></li> <li><strong>[metadata:</strong><a href="https://de.wikipedia.org/wiki/Otto_Loth"> <strong>Otto Loth, </strong></a><strong><em><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a></em>, (volume 1), no. 663 here with further notations and hyperlinks]</strong>.</li> </ul> <p>663.</p> <p>B 235. Size 11<sup>1/4</sup> in. by 7<sup>1/4</sup> in.; foll. 278. Twenty one lines in a page.</p> <p>Another, larger, Dictionary of Ṣûfî Terms, entitled لطائف الاعلام فى اشارات اهل الالهام . According to Ḥ. Kh. (v. 315, no. ١١١١٢), the author is also ‘ABD AL-RAZZÂḲ ḲÂSHÂNÎ.<sup>1 </sup>The same work is described in Cat. Lugd. i. 86, where it is, however, attributed to Ibn ‘Arabî.</p> <p>The name of the author does not occur in this work, nor is any reference made to the preceding one. Ibn ‘Arabî, ‘Omar b. al-Fâriḍ, and others are quoted. It is arranged alphabetically, according to the first two consonants of the words. A list of all the terms explained here is inserted in the preface (fol. 2<em>v</em>.) but it is not complete in this MS. The first article is ابواب.</p> <p>Written in a bold Persian hand. Red lines round the page. Various marginal notes. The end is missing. Fol. 2, which had been placed at the end, by mistake, is much injured; so are also foll. 276 and 277.</p> <p>The title-page is inscribed as follows:اسم هذا الكتاب لطائف الاعلام الآن فى ملك عبد الحقير الفقير الى الله الغنى عبدالعلىّ مريد حضرت سلطان الاولياء من سلك على سنة رسول الله و خاتم الانبياء عليهم السلام و التحية و الرضوان.</p> <p>Cat. 230, viii.</p> <p> </p> <p><sup>1</sup> It is very probably also identical with the preceding no. in Ḥ. Kh. (no.١١١١١).</p> <p> </p> <p> </p>
Ṣûfism and Ethics [IO Bijapur 419] مراتب الوجود
<ul> <li><strong>Ṣûfism and Ethics. </strong>مراتب الوجود</li> <li><strong>This manuscript is now IO Bijapur 419 </strong><strong>in the India Office collections.</strong></li> <li><strong>[metadata:</strong><a href="https://de.wikipedia.org/wiki/Otto_Loth"> <strong>Otto Loth, </strong></a><strong><em><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a></em>, (volume 1), no. 665 here with further notations and hyperlinks]</strong>.</li> </ul> <p>665.</p> <p>B419. Size 8<sup>1/2</sup> in. by 6 in.; foll. 13. From nineteen to twenty-four lines in a page.</p> <p>A treatise on the forty principal grades of existence from the Divine to the human nature. The author appears to be ‘<a href="http://worldcat.org/identities/lccn-n81008058/">ABD AL-KARÎM JÎLÎ</a>. No title found. It is called مراتب الوجود by Ḥ. Kh. v. 486, and inscribed كتاب اربعين مراتب in this MS.</p> <p>Begins:</p> <p>الحمد لله الذى اعطى مراتب الوجود حقها الخ</p> <p>The author, in the introduction, treats of the means of acquiring divine knowledge, and especially of the use of books for this purpose. He proceeds to say (fol. 3<em>v</em>.):</p> <p>ثمّ اعلم ان معرفة الله تعالى منوطة بمعرفة هذا الوجود فمن لا یعرف الوجود لا يعرف الموجود .... ثمّ ان هذا الوجود يجمع امورا حقية و امورا خليقه ( خلقية.r ) فمنها امور كلية و منها امور جزئية .. فتفرع الى ذلك الاقسام و الانواع ... و لكن جميعها محصور تحت اربعين مرتبة من مراتب الوجود ... و بين كل مرتبة من هذه المراتب المذكورة و بين الاخرى مراتب كثيرة لكنها تدخل تحت احكامها فلاجل ذلك اقتصرنا على ذكر هذه الاربعين لانها اصول المراتب و ها انا اذكرها لك فى هذا الكتاب کل مرتبة فى محلها ان شاء الله لتعرف الوجود بمعرفة هذه المراتب و تعرف الله سبحانه و تعالى بمعرفة الوحود الخ</p> <p>The gradation begins with the absolute essence, passes from the superlunar world to the elements, and thence ascends again through the natural creation to man. As to the latter, the author refers to what he has said in earlier treatises, viz.</p> <p>الانسان الكامل قطب العجائب و فلك الغرائب ; - الحكم الربانية المودعة فى النشأة الانسانية ; كمالات الهيّة فى الصفات المحمدية ; انسان عين الوجود فى وجود عين الانسان الموجود - ; الرمز المرقوم فى سر التوحيد المجهول المعلوم and حقيقة الحقائق</p> <p>Plainly written, on European paper; of the twelfth century.</p> <p>Cat. 232, xliv.</p> <ul> <li>[<strong>ed note</strong>: Quick <a href="https://www.fihrist.org.uk/catalog/work_2171">link</a> to another copy of مراتب الوجود]</li> </ul>
Ṣûfism and Ethics [IO Bijapur 400]
<ul> <li><strong>Ṣûfism and Ethics. </strong></li> <li><strong>This manuscript is now IO Bijapur 400 </strong><strong>in the India Office collections.</strong></li> <li><strong>[metadata:</strong><a href="https://de.wikipedia.org/wiki/Otto_Loth"> <strong>Otto Loth, </strong></a><strong><em><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a></em>, (volume 1), no. 667 here with further notations and hyperlinks]</strong>.</li> </ul> <p>667.</p> <p>B 400. Size 10 in. by 6 in.; foll. 50. Twenty-three lines in a page.</p> <p>هذه اجابة الاخ الفاضل الكامل بحلّ الابواب الاربعة (!) من كتاب الانسان الكامل للفقير الى عفو سيده الغنى القدير احمد بن محمد بن عبدالنبى المدنى الانصارى القرشى لطف الله به الخ.</p> <p>A Commentary on five chapters (from 50 to 54) of ‘<em>Abd al-karîm Jîlî’s</em> mystic work الانسان الكامل , by AḤMAD B. MUḤAMMAD b. ‘Abd al-nabî Madanî (d. A.H. 1071). The author wrote it at the request of Jamâl al-dîn Muḥammad ‘Alî b. ‘Allân <sup>1</sup> Ṣiddîḳî, of Makkah, and completed it on 21st Ramaḍân, 1056, at Madînah. See, for a full account of Jîlî’s work, Flügel, Hdss. Wien, iii. 376 sq., where also the titles of the chapters here commented on are given (p.377). Cf. Ḥ Kh. i. 459.</p> <p>The preface begins:الحمد لله موضع الشرائع لاتباع الطرائق . The author says subsequently: و بعد يقول الفقير الى ربه الغنى احمد بن محمد المدنى انه ورد الىّ كتاب من بلد الله الحرام من بقيّة الفضلاء و نخبة النبلاء علامة الوقت جمال الدين الاخ محمد على بن علان الصديقى .. مضمونه انه يسأل بعد التحيّة .. هل تعلمون احدا من الخواص رفع الستور عن بعض مجنّبات عرائس الانسان الكامل بحاشية او شرح فان كان فتكتبوه لنا و ان لم تقفوا على شئ من ذلك فلعلّكم تتقيّدون لنا فى شئ من ذلك يكون تذليلا لبعض صعابه .. من الباب الموفى خمسين فى روح القدس الى الباب الرابع و الخمسين فى الوهم الى آخر الباب ولو فى نحو كراسين و الحال انى لم اقف للكتاب على حاشية ولا شرح فرجوت الله بكرمه تيسير ملتمسه الخ.</p> <p>Chapter 50 begins on fol. 2, chap. 51 on fol. 8<em>v</em>., chap. 52 on fol. 23<em>v</em>., chap. 53 on fol. 36<em>v</em>., and chap. 54 on fol. 40.</p> <p>Plainly written, of the end of the eleventh century Emended.</p> <p>A note at the end, in the handwriting of Zain b. ‘Abdallah Muḳaibil, gives the date of the work as written above, and it also states that the present copy was taken from one which had been revised by the author, in Shawwâl, 1056. He also wrote the above title, with the addition of some notes and an extract from SUYÛṬÎ’s البدور السافرة , which had been written in the author’s own copy.</p> <p> </p> <p><sup>1</sup> Or, Muḥammad b. ‘Alî ‘Allân, so fol. 49<em>v</em>.</p> <p> </p>
Ṣûfism and Ethics [IO Bijapur 424]
<ul> <li><strong>Ṣûfism and Ethics. </strong></li> <li><strong>This manuscript is now IO Bijapur 424, 408 </strong><strong>in the India Office collections.</strong></li> <li><strong>[metadata:</strong><a href="https://de.wikipedia.org/wiki/Otto_Loth"> <strong>Otto Loth, </strong></a><strong><em><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a></em>, (volume 1), no. 666 here with further notations and hyperlinks]</strong>.</li> </ul> <p>666.</p> <p>B 424. 408. Size 8 in. by 6 in.; foll. 61. Twenty lines in a page.</p> <p>I.Foll. 1-22. The preface and introductory part of ‘ABD AL-KARÎM JÎLÎ’S work on the divine mysteries of the letters of the alphabet, which is entitled (fol.2): حقيقة الحقائق ‘ التى هى للحق من وجه و من وجه للخلائق .</p> <p>The preface begins:الحمدلله منزل الحروف العاليات من محيط الاجمال الى مركز التفصيل ..... اما بعد فانه لما اشهدنى الحق حقائق الحروف و الكلمات الخ.</p> <p>The author says in it (fol.4) that he was inspired with the present work, on one of the last days of Rabi’ II., 805, during the morning prayer, in the mosque of Sikandar (?) at Zabîd (in Yaman), when he was in the company of his Shaikh, Sharaf al-dîn Ismâ’îl b. Ibrâhîm b. ‘Abd al-ṣamad Jabartî,<sup>1 </sup>who was then in his eighty-fourth year. He then speaks of the knowledge of the absolute essence (الوجود المطلق), which is also the chief object of the present work.</p> <p>This work consists of thirty books or parts, each of which refers to one of the letters of the alphabet (ء and لا included). The introduction, مقدّمة (which begins on fol. 10<em>v</em>.), treats of the mysteries of the diacritical point, and forms also a separate book, كتاب النقطة . It is subdivided into ten chapters, viz. 1.فى حقيقة النقطة ; - 2.فى التجلّى الالهى من حيث النقطة ; - 3. فى مراتب النقطة ; - 4. فى بطون النقطةً و شئونها ; - 5. فى ظهور النقطة و مقنضياتها ; -6. فى النقطة البيضآء و النقطة السودآء ; -7.فى توحُّد النقطة و تثنّيها و تثلّثها ;-8.فى منافع النقطة و كيف تزيد قوّة الحرف بها و تنقص (or فى مقام النقطة , fol.16): 9.فى الاسمآء المختصّة بالنقطة و اوفاق تلك الاسمآء</p> <p>10.فى الوفق المختصّ بالنقطة .</p> <p>The contents of the thirty books into which the work itself is divided, are expounded in general on fol. 9<em>v</em>. The appendix (خاتمة) consists of ten chapters, on vowels, words, etc. A list of these is given on fol. 10.</p> <p>The introduction concludes as follows:تمت المقدّمة من كتاب حقيقة الحقائق و هو جزؤ من ثلاثين جزؤا (!) و الحمدلله الخ.</p> <p>Well written and emended.</p> <p>A list of the works of ‘Abd al-karîm Jîlî has been added at the end, by a different hand. It runs as follows:شرح مشكلات الفتوحات المكية – قطب العجائب و فلك الغرائب – المملكة الربانية المودعة فى النشأة الانسانية – الانسان الكامل – الكمالات الالهية فى الصفات المحمدية فى شرح اسماء الله الحسنى (!) – كتاب انسان عين الوجود فى وجود عين الانسان الموجود – كتاب حقيقة الخ <sup>1</sup> – كتاب الالف و هو جزء من ثلاثين جزء من كتاب حقيقة الحقائق – الكهف و الرقيم فى شرح بسم الله الرحمن الرحيم – الكتاب المرقوم فى سر التوحيد المجهول المعلوم – الوجود المطلق المعروف بالواحد الحق – مراتب الوجود – المناظر الالهية – غنية ارباب السماع فى كشف القناع عن وجوه الاستماع – كتاب النقطة – بحر الحدوث و القدم و موج الوجود و العدم – الخضم الزاخر و الكنز الفاخر – الناموس الاعظم و القاموس الاقدم – شمس ظهرت لبدور زهرت و هو الجزء الرابع من تجزئة اربعين من كتاب القاموس الاعظم .</p> <p>Then follows, written in the same hand,--</p> <p>II. foll. 23<em>v</em>.-33. A mystic explanation of the <em>Basmalah,</em> entitled الكهف و الرقيم فى شرح بسم الله الرحمن الرحيم , by the same author . See the above list, and Ḥ. Kh. v. 267, where the author is called ‘Abd al-karîm Ḥanbalî,<sup>1</sup> a descendant of ‘Abd al-ḳâdir Jîlânî.<sup>2</sup></p> <p>This MS. is imperfect at the end;<sup>3</sup> the portion which remains treats only of word بسم , and explains the meaning of each letter, from the very dot of the ب , separately.</p> <p>III.Foll. 34-61. Another mystic treatise, which appears to be المناظر الالهية , by the same author. See the above list.</p> <p>Begins:الحمد لله ذى المناظر العلية‘ و المحاضر السنية .... اما بعد فان المناظر الالهية محاضر اجمال العلوم اللدنية.</p> <p>The work gives an account of a hundred and one ‘’Divine aspects,’’ or manifestations of the Deity unto man, each followed by an exposition of the ‘’bane’’ (آفة) necessarily attached to it, on account of the frailty of the human nature. A list of these ‘’aspects’’ is given at the beginning of the work: 1.منظر اعبد الله كانك تراه ; 2.منظر المراقبة ; 3.منظر التجلى على الاطلاق ; 4. منظر الشهود ; 5.منظر الوجود ; and so forth. The principles of the author are those of orthodox Ṣûfism.</p> <p>Ends: تمت المناظر الالهية بعون الله الخ.</p> <p>Written by the same hand as I. and II. Slightly injured near the end.</p> <p>A note on the meaning which الوسع has with the Ṣûfîs, fills the title-page of this volume.</p> <p>Wrongly inscribed شرح مشكلات فتوحات مكية</p> <p>Cf. Cat. 231, ii. 4.</p> <p> </p> <p><sup>1</sup> Cf. Ḥ. Kh. v. 267, and below (II.).</p> <p><sup>1</sup> The present work.</p> <p><sup>1</sup> حنبلى is a mere error instead of جيلى .</p> <p><sup>2</sup> Nothing is to be found in this MS. regarding the Shaikh Jabartî. See however, above (I.). The passage in Ḥ. Kh. is corrupt (cf. Add. Vii. 864).</p> <p><sup>3</sup> According to a recent note on fol. 11<em>v</em>., only three leaves would be wanting.</p> <p> </p>
Ṣûfism and Ethics [IO Bijapur 410]
<ul> <li><strong>Ṣûfism and Ethics. </strong></li> <li><strong>This manuscript is now IO Bijapur 410 </strong><strong>in the India Office collections.</strong></li> <li><strong>[metadata:</strong><a href="https://de.wikipedia.org/wiki/Otto_Loth"> <strong>Otto Loth, </strong></a><strong><em><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a></em>, (volume 1), no. 681 here with further notations and hyperlinks]</strong>.</li> </ul> <p>681.</p> <p>B 410. Size 6<sup>3/4</sup> in. by 3<sup>3/4</sup> in.; foll. 84. Seventeen lines in a page.</p> <p>الجزؤ الاول من عين العلم فى علم السلوك</p> <p>Another copy of the preceding work, with numerous extracts from commentaries on the margin. The greater part of these are marked ش ج <em>, i.e</em>. شرح جديد .</p> <p>Neatly written. Dated 16 Muḥarram, 1028. Collated. A list of contents is added on the title-page. The margin is injured by insects.</p> <p>Cat. 230, v.</p> <p> </p> <p> </p>
Sufism and Ethics [IO Bijapur 239]
<ul> <li><strong>Sufism and Ethics. </strong></li> <li><strong>This manuscript is now IO Bijapur 239 </strong><strong>in the India Office collections.</strong></li> <li><strong>[metadata:</strong><a href="https://de.wikipedia.org/wiki/Otto_Loth"> <strong>Otto Loth, </strong></a><strong><em><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a></em>, (volume 1), no. 678 here with further notations and hyperlinks]</strong>.</li> </ul> <p>678.</p> <p>B 239. Size 9<sup>1/4</sup> in. by 5 in.; foll. 48. Seventeen lines in a page.</p> <p>Another copy of the preceding work, which seems to have been transcribed from the same MS. as the preceding no., but is more carefully executed.</p> <p>The latter portion is wanting. A defect after fol. 24.</p> <p> </p>
Sufism and Ethics [IO Bijapur 103D] كتاب تنقيح تنبيه المغترّين لاعمال السالكين
<ul> <li><strong>Sufism and Ethics. </strong></li> <li><strong>This manuscript is now IO Bijapur 103D </strong><strong>in the India Office collections.</strong></li> <li><strong>[metadata:</strong><a href="https://de.wikipedia.org/wiki/Otto_Loth"> <strong>Otto Loth, </strong></a><strong><em><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a></em>, (volume 1), no. 679 here with further notations and hyperlinks]</strong>.</li> </ul> <p><a href="https://archive.org/details/catalogueofarabi01greauoft/page/188/mode/2up?view=theater"><strong>679</strong></a>.</p> <p>B 103D. Size 8<sup>1/2</sup> in. by 6 in.; foll. 31. About thirty lines in a page.</p> <p>كتاب تنقيح تنبيه المغترّين لاعمال السالكين</p> <p>An abridgment of <em><a href="https://id.loc.gov/authorities/names/n80158380.html">Sha’rânî</a>’s </em>paraenetical work تنبيه المغترّين , by ‘ALAWÎ B. ‘ABDALLAH بروم , who completed it in Ramaḍân, 1133. See regarding the work of Sha’rânî, Ḥ. Kh. ii. 429; Flügel in Zeitschr. d. Deutsch. morg. Ges. xxi. 274. It was printed at Cairo, A.H. 1278. The present abridgment is not mentioned anywhere; this MS. is the author’s own copy.</p> <p>Begins:</p> <p>الحمدلله المتفضل على عباده بالزام طاعته .. .. اما بعد فانى لما رايت تنبيه المغترين للعارف بالله الشيخ عبدالوهاب بن احمد الشعراوى تغمده الله برحمته كثير الفوائد و المواعظ جمعها من اخلاق القوم من الزهد و الورع و الخوف و غير ذلك اردت ان اختصره مع ما ازيد فيه من غيره من الفوائد بحيث لا يزيد حجمه على الاصل بل يكون مع ذلك فى غاية الاختصار و نهاية الايجاز (منه) مع عدم فوات مطالب الشيخ تسهيلا لحفظ الطلاب و استحضارا لمعانيه لذوى الالباب و سميته بتنقيح تنبيه المغترين لاعمال السالكين و اسال الله الخ</p> <p>This is a collection of moral examples, each introduced by the words و من اخلاقهم . The author concludes (fol. 31):</p> <p>قال مولفه و جامعه علوى بن السيد عبدالله بروم عامله الله بكرمه و فضله فهذا آخر ما قصدته من املاء هذه الرسالة و نجازى عنها يوم الاحد واحد و عشرين خلت من شهر رمضان المبارك سنة ثلاث و ثلاثين و مائة بعد الالف من هجرته صلى الله عليه و سلم فنسال الله تعالى الكريم ان لا يجعلها و بالا و حجة علينا الخ.</p> <p>Closely and irregularly written, with corrections and alterations.</p> <p>Cat. 226, xxxiv.</p> <p> </p> <p> </p> <p> </p> <p> </p>
Sufism and Ethics [IO Bijapur 238]
<ul> <li><strong>Sufism and Ethics. </strong></li> <li><strong>This manuscript is now IO Bijapur 238 </strong><strong>in the India Office collections.</strong></li> <li><strong>[metadata:</strong><a href="https://de.wikipedia.org/wiki/Otto_Loth"> <strong>Otto Loth, </strong></a><strong><em><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a></em>, (volume 1), no. 677 here with further notations and hyperlinks]</strong>.</li> </ul> <p>677.</p> <p>B 238. Size 10<sup>1/4</sup> in. by 5<sup>1/2</sup> in.; foll. 119. Thirteen lines in a page.</p> <p>Tenets of the Ṣûfîs, collected from sayings of celebrated Shaikhs, such as Abu’l-Ḳâsim b. Ḳussî, author of كتاب خلع النعلين <sup>1</sup> ; Ibn ‘Arabî ; Safî al-dîn b. Manṣûr ; ‘Abd al-karîm Jîlî ; and the two masters of the author, Saiyid Muḥammad Wafâ and Saiyid ‘Alî Wafâ.<sup>2</sup> The work is entitled (sec fol. 3<em>v</em>.) الموازين الدُّرّية المبيّنة لعقائد الفرق العلية . The author is not named; but from quotations of other works of his, he appears to be ‘Abd al-wahhâb SHA’RÂNÎ, and this work is probably identical with the قواعد الصوفية , mentioned in Zeitschr. d. Deutsch. morgenl. Ges. xxi. 272.</p> <p>Begins:الحمدلله ... و بعد فهذه عقيدة شريفة انقرحت (!) لى من تصفح عبارات الاولياء المحققين اصحاب لدوائر الكبرى الخ . The author undertakes to prove that the Ṣûfî tenets do not really depart from the orthodox faith, as is often suspected. The work is divided into sections (فصل) , the first of which contains, as an introduction, the principle of the علم التوحيد ; and it concludes with a خاتمه , on the unlawfulness of accusing any one of infidelity (التكفير) .</p> <p>An indifferent copy. Several blanks.</p> <p>Fol. 65 has been erroneously inscribed اين اجزا تكميل الاعراف در علم حقايق .</p> <p>Cat. 232, xl.</p> <p> </p> <p><sup>1</sup> See Flügel, Hdss. Wien, iii. 401.</p> <p><sup>2</sup> Both of them are of the Shâdhilî order; see Von Haneberg in Zeitschr. d. Deutsch. morgenl. Ges. vii. 24.</p> <p> </p> <p> </p> <p> </p>
Ṣûfism and Ethics [IO Bijapur 119]
<ul> <li><strong>Ṣûfism and Ethics. </strong></li> <li><strong>This manuscript is now IO Bijapur 119 </strong><strong>in the India Office collections.</strong></li> <li><strong>[metadata:</strong><a href="https://de.wikipedia.org/wiki/Otto_Loth"> <strong>Otto Loth, </strong></a><strong><em><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a></em>, (volume 1), no. 676 here with further notations and hyperlinks]</strong>.</li> </ul> <p><a href="https://archive.org/details/catalogueofarabi01greauoft/page/188/mode/2up?view=theater"><strong>676</strong></a>.</p> <p>B 119. Size 10<sup>1/2</sup> in. by 6 in.; foll. 215. Twenty-five lines in a page.</p> <p>Two works of ‘Abd al-wahhâb SHA’RÂNÎ.</p> <p>I.Foll. 1-180. كتاب البحر المورود فى المواثيق و العهود تصنيف الشيخ الكبير المحقق الربانى العارف بالله عز و جل عبدالوهاب الشعرانى . Rules of Asceticism, gathered from his various teachers, and composed A.H. 941. See Ḥ. Kh. ii. 22; Cat. Mus. Brit. 343; and A. von Kremer, Notice sur Sha’râny, Journ. Asiat. 1868, p.258 sqq. Printed at Cairo, A.H. 1278.</p> <p>The preface begins:الحمد لله الذى خلع على اوليائه خلع انعامه فهم بذلك له حامدون .... و بعد فهذه عهود و مواثيق الخ.</p> <p>The Shaikhs from whom these rules are derived are about 150 in number. Their lives are related in the author’s طبقات العلماء و الصوفية . Ten are mentioned as the most prominent, at the end of this work (fol. 178), viz. عبدالقادر الدشطوطی; محمد بن عنان ; محمد السروى ; محمد العدل الطناحى ; محمد النيّرابوبکر; محمد بن داود ; محمد الشناوى الاحمدى علی; عبدالحكيم بن مصلح المنزلاوی;الحدید الخواصّ البولیسی. The last mentioned is the author’s principal Shaikh.</p> <p>The rules are of two kinds, either such as are contained explicitly in the religious law (الشريعة) , and general, or such as are derived from the law indirectly, and peculiar to the author and his school. The author asserts the orthodoxy of his writings, and especially of the present work. He also mentions the incident, in consequence of which it had been suspected of heresy. <sup>1</sup></p> <p>He further states that he had already composed two works on the same subject, viz. كتاب (لطائف) المنن ، و الاخلاق فى وجوب التحدّث بنعمة الله على الاطلاق , which was appreciated by his followers, and منهج الصدق و التحقيق في تفليس غالب المدعين للطريق , which was found rather too austere.</p> <p>This work is divided into five chapters, each of which is inscribed فى جملة (اخرى) من العهود . Each rule is introduced by the words اخذ علينا العهود.</p> <p>The author’s conclusion runs as follows (fol. 178<em>v</em>.):قال ذلك و كتبه اضعف عبيدالله تعالى و اقلهم استعدادا ليوم المعاد عبدالوهاب بن احمد بن على الشعرانى حامدا مصليا مسلما فى ثانى شوال سنة احدى و اربعين و تسعمائة بمصر المحروسة والله حسبى الخ.</p> <p>It is followed by four testimonies of approval, which had been written in the original copy: one by Shihâb al-dîn Aḥmad b. ‘Abd al-‘azîz Futûḥî Ḥanbalî, commonly called Ibn al-Najjâr; another by Nâṣir al-dîn b. Ḥasan Laḳânî Mâlikî; the third by Shihâb al-dîn Aḥmad b. Yûnus Ḥanafî, commonly called Ibn al-Shilbî; and the fourth by Shihâb al-dîn Aḥmad b. Aḥmad b. Ḥamzah Ramlî Anṣârî Shâfi’î. These testimonies are alluded to in another work of the author, quoted by Flügel in Zeitschr., l.c.</p> <p>Plainly written in a large hand, by Muḥammad b. al-Junaid b. ‘Omar Bâ Hârûn. Dated Monday, 24th Jum. II., 1080. Collated in the same year. The birthdays of two sons of the copyist (A.H. 1087 and 1088) are noted at the end.</p> <p>II.Foll. 181-215.كتاب درر الغواص على فتاوى سيدى على الخواص جمع سيدنا و مولانا .... الشيخ عبدالوهاب بن احمد بن على الشعرانى الانصارى سبط السيد محمد بن الحنفيّة ابن الامام على بن ابى طالب الخ.</p> <p>Decisions of ‘<em>Alî Khawwâ</em><em>ṣ, </em>the principal Shaikh of Sha’rânî, given in answer to questions of the latter, and collected by him. --- Another work of Sha’rânî concerning the same Shaikh,الجواهر و الدرر , is mentioned by Ḥ. Kh. iii. 650. Cf. Zeitschr. D. Deutsch. morgenl. Ges. xx. 1.</p> <p>Begins:الحمد لله رب العالمين ... و بعد فهذه نبذة صالحة من فتاوى شيخنا و قدوتنا الى الله تعالى الكامل الراسخ الامى المحمدى سيدى على الخواص ... التى سالته عنها مدة صحبتى له مترجما عن معنى بعضها لكونه رضى الله عنه اميّاً لا يقرا ولا يكتب فلسانه يشبه لسان السريانى تارة و العربى تارة فاذا علمت ان الجواب لا يدرك الا ذوقا ذكرت جوابه بلفظه من غير شرح لمعناه نظير الحروف اول سور القران العظيم الخ.</p> <p>The author, being conscious that this collection is not complete, asks any one of his brethren who might recollect other sayings of this Shaikh, to add them to this book. It has no special subdivisions, Each decision is introduced by و سالته رضى الله عنه .</p> <p>Written like no. I. Imperfect and injured at the end.</p> <p>Seal of Ḳâsim, a servant of ‘Âlamgîr.</p> <p>Cat. 231, vii.</p> <p> </p> <p><sup>1</sup> See Ḥ. Kh., l.c., and Zeitschr. D. Deutsch. morgenl. Ges. xx. 2.</p> <p> </p>
Ṣûfism and Ethics [IO Bijapur 116]
<ul> <li><strong>Ṣûfism and Ethics. </strong></li> <li><strong>This manuscript is now IO Bijapur 116 </strong><strong>in the India Office collections.</strong></li> <li><strong>[metadata:</strong><a href="https://de.wikipedia.org/wiki/Otto_Loth"> <strong>Otto Loth, </strong></a><strong><em><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a></em>, (volume 1), no. 674 here with further notations and hyperlinks]</strong>.</li> </ul> <p><a href="https://archive.org/details/catalogueofarabi01greauoft/page/186/mode/2up?view=theater"><strong>674</strong></a>.</p> <p>B 116. Size 8 in. by 4<sup>3/4</sup> in.; foll. 271. Seventeen lines in a page.</p> <p>Another copy of the preceding work.</p> <p>Well written, of the eleventh century. The author’s conclusion is wanting.</p> <p>Cat. 230, vi.</p> <p> </p>
Ṣûfism and Ethics [IO Bijapur 427]
<ul> <li><strong>Ṣûfism and Ethics. </strong></li> <li><strong>This manuscript is now IO Bijapur 427 </strong><strong>in the India Office collections.</strong></li> <li><strong>[metadata:</strong><a href="https://de.wikipedia.org/wiki/Otto_Loth"> <strong>Otto Loth, </strong></a><strong><em><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a></em>, (volume 1), no. 672 here with further notations and hyperlinks]</strong>.</li> </ul> <p>672.</p> <p>B 427. Size 10<sup>1/4</sup> in. by 6 in.; foll. 209. Twenty-three lines in a page.</p> <p>Foll. 1-171. Another copy of الجواهر الخمسة , which was probably transcribed from the same copy as the preceding, but more carefully. It is written in a hurried small Nasta’liḳ. Date, A.H. 1082. Slightly imperfect at the beginning. The first words are : الزاكيات على الروح المقدس . There are slight defects after foll. 22, 30, 118 (here a blank), and 168. The same diagrams as in the preceding no.</p> <p>II. Foll. 172-209. A fragment of another copy of the same work, written in the same hand as I. It contains from the end of Part III. to the middle of Part IV. (=foll. 119-155), and begins with the passage for which the blank on fol. 118 is left.</p> <p>The first and several other leaves are injured.</p> <p> </p>
Ṣûfism and Ethics [IO Bijapur 428]
<ul> <li><strong>Ṣûfism and Ethics. </strong></li> <li><strong>This manuscript is now IO Bijapur 428 </strong><strong>in the India Office collections.</strong></li> <li><strong>[metadata:</strong><a href="https://de.wikipedia.org/wiki/Otto_Loth"> <strong>Otto Loth, </strong></a><strong><em><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a></em>, (volume 1), no. 671 here with further notations and hyperlinks]</strong>.</li> </ul> <p>671.</p> <p>B 428. Size 6<sup>3/4 </sup>in. by 4<sup>1/4</sup> in.; foll. 325. Thirteen lines in a page.</p> <p>A treatise on Ṣûfism, in five books, entitled الجواهر الخمسة , by Abu’l-mu’aiyad, Muḥammad b. Khaṭîr al-dîn, commonly called AL-GHAUTH, a celebrated saint, who was born A.H. 906, and died probably A.H. 970, and was buried at Gwalior. See Ḥ. Kh. ii. 643; iii. 52, and Herklots’ Qanoon-e-Islam, p. 305 sqq. The Persian version of this work is mentioned in Stewart’s Catal. 38. See regarding the author, Garein de Tassy, Mém. Sur la relig. Musulm. 46 (according to the <em>Ârâ’ish-i-Maḥfil).</em></p> <p>The author was a descendant of Khwâjah Farîd al-dîn ‘Aṭṭâr. He gives his name in the preface as follows (fol. 3<em>v</em>.):محمد بن خطير الدين .. <sup>1</sup> بايزيد ابن خواجا فريد الدين العطار , but it is given more accurately in the Persian version of this work (no. B 426), thus:محمد بن خطير الدين بن لطف بن معين الدين قتال ابن خطير الدين بايزيد پارسا ابن خواجه فريد عطار.</p> <p>The preface begins:الحمدلله الاحد الفرد الذى لم يلد و لم يولد<sup>2</sup>. The author relates in it that he was for a long time the pupil of the great Shaikh Ẓuhûr (al-dîn) Ḥâjjî Ḥuḍûr, and subsequently retired for more than thirteen years (?) to the mountains of قلعة الجبار , where he compiled the present work. At an ensuing meeting with his Shaikh, he offered it to him, and met with his highest approbation. He was then only twenty years of age (!). He went afterwards to Gujarât, where his work gained great popularity. At the request of many students, he made a new and better arranged edition of it, - the present one. He completed this A.H. 956, being then fifty years old.</p> <p>The five parts (جوهر) of this work, which represent the gradual progress of the Ṣûfî, are enumerated in Ḥ. Kh. They are inscribed here, more fully, as follows: I.(fol. 5) فى عبادة العابدين و طريقتها ; II. (fol. 44<em>v</em>.) فى زهد الزاهدين و طريقته ; III. (fol. 68<em>v</em>.) فى عمل دعوة الاسماء العظام و شرائطها . This is the chief part of the work; it is frequently referred to in the twenty-ninth chapter of the Qanoon-e-Islam. It consists of a مقدمة and fifteen فصل , a list of which is given on fol. 75<em>v</em>. IV. (fol. 234) فى اذكار الذاكرين و اشغال العارفين من مشرب الشطار و طريقتها ,</p> <p><sup>1</sup> on the spiritual exercises and practices of the order of the Shuṭṭârîyah, <sup>2</sup> to which the author belonged. The ‘’pedigree’’ (سلسلة) of this order is given at the beginning of this part (fol. 234<em>v</em>.) : it originates with ‘Alî and his immediate descendants, down to Ja’far Ṣâdiḳ. From ‘Abdallah الشطارى , the real founder, it descends at last to the aforesaid Ẓuhûr, and to the author, who is called here الشيخ الكامل الفاضل وحيد زمانه ابو المؤيّد محمد المخاطب بالغوث عندالله , and from him it is further continued as follows : وهو لقّن الشيخ العارف بالله تعالى سلطان الصوفية صاحب الشريعة و الطريقة و الحقيقة و المعرفة و الدين استاذ علماء الانام المفتخرين سراج الملة و الدين الشيخ وجيه الدين و هو لقّن الفقير الحقير من ليس بشئ غريب الله فى ارضه و سمائه صبغة الله عفى تعالى عنه و عن اسلافه الخ . See, regarding these two persons, no. 684. It would appear that Ṣibghat Allah wrote the copy from which this and the following one were taken. V. (fol. 310<em>v</em>.) <sup>3</sup> فى بيان اشغال ورثة الحق ( و عمل المحققين وطريقته) on esoteric tenets. This is the last and highest stage.</p> <p>An indifferent copy, of about A.H. 1100, with tables and diagrams. Imperfect at the end. Slightly injured by insects.</p> <p>Cat. 233 (Duawut), I.</p> <p> </p> <p><sup>1</sup> Here follows an unintelligible character (؟ را) , which is not to be found in the following MS. It certainly marks a lacuna.</p> <p><sup>2</sup> The commencement given by Ḥ. Kh. is that of the Persian version.</p> <p><sup>1</sup> This title is taken from the list of contents on fol. 5.</p> <p><sup>2</sup> ‘’Shootarcca, descendants of Shah Abdoollah Shootar-e-Nak’’-Qanoon-e-Islam, p. 289.</p> <p><sup>3</sup> The words in brackets are taken from the list on fol. 5.</p> <p> </p> <p> </p>
Ṣûfism and Ethics [Bijapur 120]
<ul> <li><strong>Ṣûfism and Ethics. </strong></li> <li><strong>This manuscript is now IO Bijapur 120 </strong><strong>in the India Office collections.</strong></li> <li><strong>[metadata:</strong><a href="https://de.wikipedia.org/wiki/Otto_Loth"> <strong>Otto Loth, </strong></a><strong><em><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a></em>, (volume 1), no. 685 here with further notations and hyperlinks]</strong>.</li> </ul> <p><a href="https://archive.org/details/catalogueofarabi01greauoft/page/192/mode/2up?view=theater"><strong>685</strong></a>.</p> <p>B 120. Size 8<sup>3/4</sup> in. by 4<sup>3/4</sup> in.; foll. 53. Seventeen lines in a page.</p> <p>A mystic treatise, by KALÎM ALLAH b. Nûr Allah.</p> <p>It is entitled العشرة الكاملة , because the author wrote it during the last ten days of Ramaḍân, 1092.</p> <p>Each of those days was devoted to a special subject, and the work is arranged accordingly, as follows :</p> <p> </p> <p>اليوم الاول فى المعرفة ( 2.fol) -الثانى فى توحيد ذاته تعالى و تقدس (4.fol.)- الثالث فى اسمائه وصفاته تع (9<em>v.</em>.fol)-الرابع فی الروح (fol. 24) -الخامس فى الحبّ <sup>1</sup>(.fol.30<em>v </em>)– السادس فى الاركان الخمسة ( .fol.32<em>v</em>)- السابع فى التخلّى عن الرذائل (.fol.35<em>v</em>) -الثامن فى التجلی بالفضائل(.fol.41 ) التاسع فى السماع (.fol.46<em>v</em>) العاشر فى بيان السبق بالخير <sup>1</sup>(؟51.fol).</p> <p> </p> <p>The author says in conclusion that he was prevented from entering more fully into the last subject, though it was the most important, since the time was much advanced, and evening prayer near at hand.</p> <p>Plainly written, but incorrect.</p> <p>Cat. 232, xi.</p> <p> </p> <p> </p> <p><sup>1 </sup>Not marked in the text.</p> <p> </p> <p> </p> <p> </p>
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